Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	body_n	holy_a	soul_n	16,669	5	5.2335	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B06713	Reflections upon ancient and modern learning. The second part, With a dissertation upon the epistles of Phalaris, Themistocles, Socrates, Euripides; &c. and fables of Æsop. / By Richard Bentley, D.D. ... These additions compleat the want of the former eddition.	Wotton, William, 1666-1727.; Bentley, Richard, d. 1697. Dissertation upon the epistles of Phalaris, Themistocles, Socrates, Euripides; &c. and fables of Æsop.	1698 (1698)	Wing W3660; ESTC R186882	95,995	214

greater Antiquity The Passages now in question are in the Fifth Book of the Trinity where he treats of the Holy Ghost There he takes pains to prove (a) He says he introduces this Disputation ut inde intelligas ipsi Spiritûs Sancti Substantiae esse essentialiter adjunctam creati Spiritûs Christi Substantiam that the Substance of the Created Spirit of Jesus Christ is Essentially joined to the Substance of the Holy Ghost To explain this he talks much of God's Breathing the Soul into Man which by his manner of Explication it is plain he believed to be Material the way he proceeds is this He supposes Three Spirits in Man's Body Natural Vital and Animal which says he are (b) Qui vere non sunt tres sed duo Spiritus distincti Vitalis est spiritus qui per Anastomoses ab Arteriis communicatur Venis in quibus dicitur Naturalis Primus ergo est Sanguis cujus sedes est in hepate corporis venis Secundus est Spiritus Vitalis cujus sedes est in corde corporis arteriis Tertius est Spiritus Animalis quasi lucis radius cujus sedes est in cerebro corporis nervis really not Three but Two distinct Spirits The Vital is that which is communicated by Anastomoses from the Arteries to the Veins in which it is called Natural The Blood therefore is First whose Seat is in the Liver and Veins The Vital Spirit is Second whose Seat is in the Heart and Arteries The Animal Spirit is Third which is like a Ray of Light and has its Seat in the Brain and Nerves So that he makes the beginning of the whole Operation to be in the Liver which according to him is the original Work-house of the Blood which he calls the Soul or Life as it is call'd in the Old Testament Now to understand how the Blood is the Life he says (c) Ad quam rem est prius intelligenda substantialis Generatio ipsius Vitalis Spiritûs qui ex Aëre inspirato subtilissimo sanguine componitur nutritur Vitalis spiritus in sinistro cordis ventriculo suam originem habet juvantibus maxime pulmonibus ad ipsius generationem Est spiritus tenuis caloris vi elaboratus flavo colore igneâ potentiâ ut sit quasi ex puriore sanguine lucens vapor substantiam continens aquae aëris ignis generatur ex factâ in pulmone mixtione inspirati aëris cum elaborato subtili sanguine quem dexter ventriculus sinistro communicat Fit autem communicatio haec non per parietem cordis medium ut vulgo creditur sed magno artificio à dextro cordis ventriculo longo per pulmones ductu agitatur sanguis subtilis à pulmonibus praeparatur flavus efficitur à venâ arteriosâ in arteriam venosam transfunditur deinde in ipsâ arteriâ venosâ inspirato aëri miscetur exspiratione à fuligine repurgatur atque ita tandem à sinistro cordis ventriculo totum mixtum per Diastolen attrahitur apta supellex ut fiat spiritus vitalis Quod ita per pulmones fiat communicatio praeparatio docet conjunctio varia communicatio venae arteriosae cum arteriâ venosâ in pulmonibus Confirmat hoc magnitudo insignis venae arteriosae quae nec talis nec tanta facta esset nec tantam à corde ipso vim purissimi sanguinis in pulmones emitteret ob solum eorum nutrimentum nec cor pulmonibus hac ratione serviret cum praesertim antea in embryone solerent pulmones ipsi aliunde nutriri ob membranulas seu Cordis usque ad horam nativitatis nondum apertas ut docet Galenus We must first understand the substantial Generation of the Vital Spirit which is compounded of and nourished by Inspired Air and the subtilest part of the Blood The Vital Spirit has its original in the left Ventricle of the Heart by the assistance of the Lungs which chiefly contribute to its Generation It is a subtile Spirit so I render tenuis here wrought by the force of Heat of a florid Colour having the power of Fire so that it is a sort of shining Vapour made of the purer part of the Blood containing within it self the substance of Water Air and Fire It is made in the Lungs by the mixture of Inspired Air with that Elaborated Subtile Blood which the Right Ventricle of the Heart communicates to the Left Now this Communication is not made through the Septum of the Heart as is commonly believed but the subtile Blood is very artificially agitated by a long passage through the Lungs from the right Ventricle of the Heart and is prepared made florid by the Lungs and transfused out of the Arterious Vein into the Venous Artery and at last in the Venous Artery it self it is mixed with the Inspired Air and by expiration purged from its Dregs And thus at length the whole Mixture is attracted by the Diastole of the Heart into the left Ventricle being now a fit Substance out of which to form the Vital Spirit Now that this Communication and Preparation is made by the Lungs is evident from the various Conjunction and Communication of the Arterious Vein with the Venous Artery in the Lungs the remarkable largeness of the Arterious Vein does likewise confirm it since it would never have been made of that Form and Bulk nor would it have emitted so great a quantity of very pure Blood out of the Heart into the Lungs if it had been only for their Nourishment nor would the Heart have been this way serviceable to the Lungs since the Foetus in the Womb are otherwise nourished by reason of the closeness of the Membranes of the Heart which are never open'd till the Birth of the Child as Galen teaches So that the whole Mixture of Fire and Blood is made in the Lungs where there is a (d) Transfusio à venâ arteriosâ ad arteriam venosam propter spiritum à Galeno non animadversa Transfusion out of the Arterious Vein into the Venous Artery which Galen took no notice of Afterwards he says (e) Ille itaque spiritus vitalis à sinistro cordis ventriculo in arterias totius corporis deinde transfunditur ita ut qui tenuior est superiora petat ubi magis adhuc elaboratur praecipue in plexu retiformi sub basi cerebri sito ubi ex vitali fieri incipit animalis ad propriam rationalis animae rationem accedens That this Vital Spirit is transmitted from the left Ventricle of the Heart into the Arteries of the whole Body so that the more subtile Parts get upwards where they are yet more refined especially in the Plexus Retiformis which lies in the Base of the Brain where from Vital it begins to become Animal and approaches to the proper Nature of the Rational Soul This he reasons long upon to prove that the Blood is the Soul of Man and seems to allow no other

REFLECTIONS ON Ancient and Modern LEARNING The Second Part. WITH A DISSERTATION UPON The EPISTLES of PHALARIS THEMISTOCLES SOCRATES EURIPIDES c. AND FABLES OF AESOP By RICHARD BENTLEY D. D. Chaplain in Ordinary and Library Keeper to His Majesty These Additions Compleat the want of the former Eddition LONDON Printed for P. B. and sold by Richard Wellington at the Lute in St. Paul's Church-Yard MDCXCVIII ADDITIONS TO THE SECOND EDITION OF Mr. Wotton's Reflections UPON Ancient and Modern Learning Addit Pag. 148 c. CHAP. XII Of the Learning of the Ancient Indians and Chineses WE are now arrived in our Passage Eastward as far as the Indies where the first Springs of that Learning which afterwards flow'd always Westward arose Thither Pythagoras is said to have gone and to have fetch'd from thence his celebrated Doctrine of the Transmigration of Souls which he taught and is now believed by the Modern Bramines as it was the Opinion of the Brachmans of old We have very little if any Account of these Indian Philosophers before Alexander the Great who extended his Conquests as far as the River Indus His Historians acquaint us with a Set of Philosophers in that Countrey who practised great Austerities themselves and taught others that Wisdom lay in living upon a little in Abstaining from almost all sorts of Natural Pleasures and Promoting the Prosperity and Welfare of the rest of Mankind The Description that Strabo gives us of them out of Megasthenes Onesicritus and Aristobulus which is very well Abridged by Sir W. T. is the Fullest and most Authentic that we have And that the Body of it may be true is probable from the Accounts of their Successors the Bramines which are given us by Monsieur Bernier and Abraham Roger who lived many Years among them and made it their Business to collect their Opinions with all the Exactness they could The superstitious Care which these People take to follow the Customs and propagate the Opinions of their Ancestors be they never so absurd and senseless plainly shews that they would have preserved their Learning with equal Care had there been any of it to preserve They keep a Collection of the wise Sayings of one Barthrouherri which Monsieur Roger has given us a Tast of but such miserable Stuff for the generality that one cannot read them without smiling at the Simplicity of those that can admire them They wou'd not shew Monsieur Roger their Book of the Law which they pretend to be sent from God but by the Account which his Bramine Doctor gave of it it is only an absurd History of the fabulous Successions of their Deities and as absurd a Collection of superstitious Ceremonies by which they were to be worshipped Their Doctrine of the Transmigration of Souls which Pythagoras first taught in the West is a precarious idle Notion which these besotted Indians do so blindly believe that they are afraid of killing a Flea or a Louse for fear of disturbing the Soul of one of their Ancestors Though at the same time they scruple not to force multitudes of poor silly Women and sometimes too full sore against their Wills to burn themselves alive with their deceased Husband's Bodies under a pretence of their being serviceable to them in another World though they are far from having any assurance that their Husbands will there stand in need of them Can we believe that there is a generous Spirit residing in a People who have now for MM or MMM Years placed the highest degrees of Sanctity and Prudence in halfstarving themselves and depriving themselves of the lawful Conveniences of Life Yet these were the chiefest Employments of the Ancient Brachmans as they are still of the Modern Bramines So that there is reason to fear that the Stories of the extraordinary Wisdom of the Ancient Brachmans are in a great measure fabulous because in the idle and bigotted part of the Narrative they do so particularly agree with the Modern Bramines and also because if one consults what the Ancients have recorded of the Brachmans in Alexander's time which is all gathered into a Body by (a) Palladius de Gentibus Indiae Bragmanibus Edit Bissei Lond. 1665. Sir Edward Byshe he will find that the Accounts which come the nearest to the Fountain have less in them of the Romance (b) Let but any Man compare Strabo and Palladius together and he will see the difference tho' 't is plain they relate to the same Time and that their Historians have expatiated and flourish'd more as they were at the greater distance For upon comparing what all those Authors there quoted have said I am enclinable to believe that all we know of the Ancient Brachmans is due to the Accounts which Alexander's Companions have given us But let us enter into Particulars Sir W. T. tells us out of Strabo (c) Lib. 15. That their Opinions in Natural Philosophy were that the World was Round that it had a Beginning and wou'd have an End but reckoned both by immense Periods of Time that the Author of it was a Spirit or a Mind that pervaded the whole Universe and was diffused through all the Parts of it and that they held the Transmigration of Souls and some used Discourses of Infernal Mansions in many things like those of (d) Essay pag. 17. Plato Whether Megasthenes from whom Strabo takes all this Account has not made it a little more beautiful than he ought I very much question since Monsieur Bernier says (e) Voyages Tom. III. pag. 168. Edit Eng. That the Bramines believe That the Earth is Flat and Triangular with several Stories all differing in Beauty Perfection and Inhabitants each of which is encompassed they say by its Sea that one of these Seas is of Milk another of Sugar the third of Butter the fourth of Wine and so forth so that after one Earth there comes a Sea and after a Sea an Earth and so on to seven beginning from Someire (f) An Imaginary Mountain which they place in the midst of the Earth which is in the midst of these Stories That the first Story which is at the foot of Someire hath Deuta's (g) The Semi-Gods of the Bramines for its Inhabitants which are very perfect that the second contains likewise Deuta's but less perfect and so of the rest still lessening the Perfection to the seventh which they say is ours that is of Men far less perfect than all the Deuta's And lastly That this whole Mass is sustained upon the Heads of divers Elephants which when they stir cause an Earthquake Upon all this and abundance more of the like nature in Astronomy Anatomy Medicine and Physic's which seems to be the true Oriental Doctrine consonant to those noble Discoveries which are in (h) Histoire de la Vie des Moeurs des Bramines Monsieur Roger's History of the Lives and Manners of the Bramines Monsieur Bernier makes this Remark (i) P. 169.

shall sooner want friends to give it to than I want money to give Ingenious Translators to make him complain of Poverty and in the same breath to declare that he has Riches without end Let this serve for a short Specimen of their Care and Skill in using of Manuscripts I have many more instances ready at hand but their Humanity I hope will pardon me if I don't produce them now nor now proceed as I once thought to weed all their Book for them My Time does not lie upon my hands and this Tract must be only a short Appendix to the Book of my Friend but it 's likely hereafter if in their way of speaking they mightily exhort me to it I may be at their service if not in this yet in another Language to carry the fame and glory of our Editors whither such Editions as theirs seldom go to foreign Universities OF THEMISTOCLES 's EPISTLES SIR I Presume I have been as good as my word in detecting the cheat of Phalaris's Epistles the other part of my Promise was a Censure of Aesop's Fables But before I meddle with those I am willing now that my Hand 's in to examine some other Impostures of this sort out of the same Schools of the Sophists It will be no unpleasant labour to me nor I hope unprofitable to others to pull off the disguise from those little Pedants that have stalked about so long in the apparel of Hero's The Epistles of Themistocles were printed first at Rome in MDCXXVI out of a Manuscript in the Vatican The Editor a Greek Bishop believed them genuine but there were some that suspected a Forgery as (p) De Script Socrat p. 78. Leo Allatius informs us who himself leaves the matter in doubt but withal observes in their favour that no body had ever said a word in print to prove them to be spurious (q) V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suidas is an Evidence in their behalf for speaking of their reputed Author he says he has writ Letters full of Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He I think is the only old Writer that makes any mention of them Which alone as before in Phalaris's case is a shrewd prejudice against their Credit and Reputation (r) Lib. 1. p. 90. Thucydides and Charon Lampsacenus say that Themistocles when he fled into Asia made his address to Artaxerxes who was newly come to the Throne wherein they are followed by (s) Vita Themistoc Cornelius Nepos and Plutarch against the common tradition of Ephorus Heraclides and most others that make Xerxes the Father to be then alive Some (t) Plutarch Diodor Athenaeus c. Writers relate that he had five Cities given him by the Persian others but three Now if the Letters had been known to any of those Authors both these Disputes had been soon at an end or rather never had been raised For he himself expresly says (u) Ep. XX. it was Xerxes he went to and that he gave him but three Cities Now where could these Epistles lie unknown and invisible from Themistocles's time to Suidas We must needs say that the Letters had a worse Exostracism than their Author since he was banisht but for five Years but they for a Thousand II. 'T is observable That every one of the Letters bear date after his banishment and contain a compleat Narrative of all his Story afterwards without the least gap or interruption Now 't is hard to say whether is the more strange of the two That not one single Letter of his before that time should be preserved or not one afterwards lost though written from so distant places Argos Corcyra Epirus Ephesus Magnesia from whence there was no very sure conveyance to Athens What a cross vicissitude of Fortune while the Author is in Prosperity all his Letters are unlucky and not one of them is missing after he himself miscarried But the Sophist can easily account for this though Themistocles cannot for here are no Letters before his Exile because the latter part of his Life was the whole Tour and Compass that the Sophist designed to write of and not a Letter afterwards perished because being forged in a Sophist's Closet they run no hazard at all of being lost in the carriage III. Themistocles was an Eloquent Man but here are some touches in his Letters of such an elevated strain that if he did not go to School to Gorgias Leontinus the Sophist of that time I can hardly believe he writ them The Historians tell us moderately That after he was driven from home he was made much on at Argos but He himself is all melting when he talks on that Subject (w) Ep. i. He was met he says on the road by two Argivans of his acquaintance who when he told them the news of his Banishment rail'd bitterly at the Athenians but when they heard he was going to Delphi rather than to Their town in a kind quarrel they tell him That (x) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Athenians had justly punished him since he so much wronged the City of Argos to think of any Sanctuary but that Well he goes with them to Argos and there the whole City (y) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teazes him by mere force to take the Government upon him taking it as the greatest injury that he offer'd to decline it These you 'll say are choice flowers both of Courtesy and of Rhetoric but there 's another clearly beyond them where he tells us (z) Ep. xiv That he is so resolved of going to the Persian Court though it was a desperate risque that neither the Advice of his Friends nor his Father Neocles 's Ghost nor his Uncle Themistocles 's nor Augury nor Omen nor Apollo 's Oracle it self should be able to dissuade him Here 's a bold resolute Blade for you here 's your Stoical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is almost impossible for a Sophist not to betray himself Nothing will relish and go down with them that is ordinary and natural Then they applaud themselves most when they have said a forced extravagant thing If one speaks of any Civility the Complement must be strain'd beyond all Decorum If he makes a Resolution he must needs swagger and swear and be as willful as a Mad man IV. The Subject of many of the Letters is Common place mere Chat and telling a Tale without any Business an Errand not worth sending to the next Town much less to be brought from remote Countries some hundreds of Leagues The XV and XVIII Letters are written to Enemies his Friends I suppose failing in their Correspondence and contain nothing but a little Scolding which was scarce worth the long carriage from Ephesus to Athens V. In the XX Epistle we have this Story When Themistocles was at Corcyra he design'd for Sicily to Gelo the Syracusian Tyrant But just as he was going a Ship-board the news came that Gelo was dead and his Brother Hiero succeeded